A sermon preached at the generall assises in Warwicke, the third of March, being the first Friday in Lent. 1619. By Samuel Burton, Archdeacon of Gloucester. Seene and allowed by authoritie
And secondly, by some false Apostles, blind and foolish Teachers, who, (because Christ in his life time had said to his Disciples, Si filius vos liberauerit, verè liberi eritis;
And secondly, by Some false Apostles, blind and foolish Teachers, who, (Because christ in his life time had said to his Disciples, Si filius vos liberaverit, verè Liberi You will be;
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And because he said to Peter (as it is recorded in the 17. of Matthew; Ergo liberi sunt filij, then are the children free) did out of these two places deliuer this for currant Doctrine, That Christians are and ought to bee free from subiection, free from tribute.
And Because he said to Peter (as it is recorded in the 17. of Matthew; Ergo Liberi sunt filij, then Are the children free) did out of these two places deliver this for currant Doctrine, That Christians Are and ought to be free from subjection, free from tribute.
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was the cause (as Chrysostome tels vs) that moued the blessed Apostle to enter into this large and religious discourse concerning Magistrates, that both the children of the Church might know their dutie,
was the cause (as Chrysostom tells us) that moved the blessed Apostle to enter into this large and religious discourse Concerning Magistrates, that both the children of the Church might know their duty,
and that the enemies of it might vnderstand, that Christ came not into the world to take away temporall Kingdomes, (as Sedulius speaks) but to giue eternall;
and that the enemies of it might understand, that christ Come not into the world to take away temporal Kingdoms, (as Sedulius speaks) but to give Eternal;
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that the Doctrine of Christ teacheth all due obedience and subiection to Authoritie, and that if any had taught otherwise, they had not therein deliuered the true Doctrine of the Church,
that the Doctrine of christ Teaches all due Obedience and subjection to authority, and that if any had taught otherwise, they had not therein Delivered the true Doctrine of the Church,
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as contayning fittest matter for this presence. For it contayneth two generall heads: whereof the 1. First is, the dignitie and high calling of the Magistrate.
as containing Fittest matter for this presence. For it Containeth two general Heads: whereof the 1. First is, the dignity and high calling of the Magistrate.
then surely, the seruice of God in the highest degree, and chiefest places, (which God hath ordayned here on earth) must needs be the most honourable seruice,
then surely, the service of God in the highest degree, and chiefest places, (which God hath ordained Here on earth) must needs be the most honourable service,
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looke further into the effects and fruits of it Omnium domos, illius vigilia defendit; Omnium otium, illius labor; Omnium delitias, illius industria; Omnium vacationem, illius occupatio.
look further into the effects and fruits of it Omnium Domos, Illius vigilia defendit; Omnium otium, Illius labour; Omnium delitias, Illius Industria; Omnium vacationem, Illius occupatio.
It is the Magistrate only, that makes euery mans house his Castle; his labour makes vs all to liue at ease; his businesse makes vs vacant; his trouble procures our peace; his industrie maintaynes our delight;
It is the Magistrate only, that makes every men house his Castle; his labour makes us all to live At ease; his business makes us vacant; his trouble procures our peace; his industry maintains our delight;
That wee sit safely in our houses, that wee sleepe quietly in our beds, that we drinke the water of our owne Cisterns, that wee eate the labour of our owne hands,
That we fit safely in our houses, that we sleep quietly in our Beds, that we drink the water of our own Cisterns, that we eat the labour of our own hands,
to whom are wee bound, and beholden vnder God for all this, but only to these Ministers of his (as the Apostle tearmes them in this place) by whose eyes he watcheth ouer vs, by whose cares he heareth our complaints, out of whose mouthes he giueth iudgement, by whose hands hee smiteth the wicked,
to whom Are we bound, and beholden under God for all this, but only to these Ministers of his (as the Apostle terms them in this place) by whose eyes he watches over us, by whose Cares he hears our complaints, out of whose mouths he gives judgement, by whose hands he smites the wicked,
and profit;) so we may say of these great and eminent places in the Common-wealth, Non est facile stare loco Dauidis, It is not an easy matter to sit in one of Dauids thrones:
and profit;) so we may say of these great and eminent places in the Commonwealth, Non est facile stare loco David's, It is not an easy matter to fit in one of David thrones:
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For vnto whomsoeuer much is giuen, of him shall much bee required (saith our Sauiour.) God when he hath once aduanced men to places of honour and authority,
For unto whomsoever much is given, of him shall much be required (Says our Saviour.) God when he hath once advanced men to places of honour and Authority,
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when hee hath taken them out of the dust and set them among Princes to inherit the seate of Glory (as Hanna speaketh:) when hee hath made them Pillars of the earth,
when he hath taken them out of the dust and Set them among Princes to inherit the seat of Glory (as Hannah speaks:) when he hath made them Pillars of the earth,
Euen Caesar himselfe, because hee is aboue law because he may doe all things, for this very cause may not doe many things, (saith the wise Seneca ) many things that other men may lawfully doe.
Even Caesar himself, Because he is above law Because he may do all things, for this very cause may not do many things, (Says the wise Senecca) many things that other men may lawfully do.
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but only this circumstance of his aduancement? For when thou wast little in thine owne eyes (saith Samuel ) thou wast made the head of all the tribes of Israel.
but only this circumstance of his advancement? For when thou wast little in thine own eyes (Says Samuel) thou wast made the head of all the tribes of Israel.
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And so Nathan to Dauid. God hath annointed thee King ouer Israel and deliuered thee out of the hands of Saul and thou hast slaine Vriah the Hittite with the sword,
And so Nathan to David. God hath anointed thee King over Israel and Delivered thee out of the hands of Saul and thou hast slain Uriah the Hittite with the sword,
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euen thou, which wast so much bound vnto God for his loue vnto thee, thou which wast taken from the Sheep-fold and from following the Ewes to be made King ouer Israel, thou hast done this wickednesle.
even thou, which waste so much bound unto God for his love unto thee, thou which wast taken from the Sheepfold and from following the Ewes to be made King over Israel, thou hast done this wickednesle.
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Heare therefore, O yee Kings, and vnderstand; learne yee that bee Iudges of the earth. Your places are high and honourable, your power is giuen you of the Lord.
Hear Therefore, Oh ye Kings, and understand; Learn ye that be Judges of the earth. Your places Are high and honourable, your power is given you of the Lord.
which is our instruction, that we seing the height and excellency of his calling, and being assured that it is of God, might learne thereby, what honour,
which is our instruction, that we sing the height and excellency of his calling, and being assured that it is of God, might Learn thereby, what honour,
so the Magistrate (that sits in Gods Seate, and hath his authority in his hands) may iustly challenge all these things from vs. The very height and excellency of his calling doth enforce them all.
so the Magistrate (that sits in God's Seat, and hath his Authority in his hands) may justly challenge all these things from us The very height and excellency of his calling does enforce them all.
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You must vnderstand that when wee speake of obedience to humane Lawes, we doe not meane obedience without exception, but obedience vnder condition and limitation.
You must understand that when we speak of Obedience to humane Laws, we do not mean Obedience without exception, but Obedience under condition and limitation.
Giue vnto Caesar the things that are Caesars (saith Christ. ) Submit your selues to all manner of ordinance (saith Peter. ) Let euery soule bee subiect to the higher powers (saith Paul in the beginning of this Chapter.) And in the third to Titus; Put them in remembrance that they be subiect to Principalities and Powers,
Give unto Caesar the things that Are Caesars (Says christ.) Submit your selves to all manner of Ordinance (Says Peter.) Let every soul be Subject to the higher Powers (Says Paul in the beginning of this Chapter.) And in the third to Titus; Put them in remembrance that they be Subject to Principalities and Powers,
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except we find that the things commanded bee plainly and directly forbidden in the Word, in which case wee must bee subiect still, though not obedient.
except we find that the things commanded be plainly and directly forbidden in the Word, in which case we must be Subject still, though not obedient.
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but specially by the practice and example of all those noble and renowned Martyrs, which liued in the very heate of the Furnace, in those long and bloudie times, contayning the succession of ten seuerall Persecutions, vnder the most cruell Heathen Emperours.
but specially by the practice and Exampl of all those noble and renowned Martyrs, which lived in the very heat of the Furnace, in those long and bloody times, containing the succession of ten several Persecutions, under the most cruel Heathen emperors.
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In the height of which presumption, what reuell hath hee kept in the World? What Tragedies hath hee brought vpon the Stage? What sport hath hee made with the Scepters and Crownes of Princes? setting his feet vpon their necks, roring against them in his Bulls, discharging their Subiects of their allegeance, exposing their Persons to all hazards,
In the height of which presumption, what revel hath he kept in the World? What Tragedies hath he brought upon the Stage? What sport hath he made with the Sceptres and Crowns of Princes? setting his feet upon their necks, roaring against them in his Bulls, discharging their Subjects of their allegiance, exposing their Persons to all hazards,
and proclayming it not onely lawfull but meritorious (when the Trumpet is once blowne and the signe giuen out of Peters Chaire) for euery priuate man to lay violent hands vpon them and to kill them? For so Mariana the Spanish Iesuite tells vs;
and proclaiming it not only lawful but meritorious (when the Trumpet is once blown and the Signen given out of Peter's Chair) for every private man to lay violent hands upon them and to kill them? For so Mariana the Spanish Iesuite tells us;
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See here what a brawle and what a contrariety is growne betwixt the Apostles and the Bishop of Rome, Saint Peter and Saint Peters successors, as they cal themselues.
See Here what a brawl and what a contrariety is grown betwixt the Apostles and the Bishop of Rome, Saint Peter and Saint Peter's Successors, as they call themselves.
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Saint Peter and Saint Paul doe charge and command the people to bee subiect, euen to the most wicked Heathen Tyrants that euer liued (and that not onely for feare of wrath,
Saint Peter and Saint Paul do charge and command the people to be Subject, even to the most wicked Heathen Tyrants that ever lived (and that not only for Fear of wrath,
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and former stories tel vs of so many, that, had they not beene more vnsatiable then the Graue or the Sea, they had surely beene glutted long since with the bloud of Princes;
and former stories tell us of so many, that, had they not been more unsatiable then the Grave or the Sea, they had surely been glutted long since with the blood of Princes;
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and hath made such a breach vpon that Tower of theirs, whose strength and height did (but in the former age) seeme to terrifie the earth, and threaten heauen;
and hath made such a breach upon that Tower of theirs, whose strength and height did (but in the former age) seem to terrify the earth, and threaten heaven;
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there should be so little conscience made of yeelding obedience to a most Christian Magistrate, commanding honest and lawfull things? To speake nothing of the Ceremonies of our Church, (against which there is such an head and opposition made by factious spirits) which being in their owne nature things indifferent,
there should be so little conscience made of yielding Obedience to a most Christian Magistrate, commanding honest and lawful things? To speak nothing of the Ceremonies of our Church, (against which there is such an head and opposition made by factious spirits) which being in their own nature things indifferent,
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how are the very Ciuill Lawes of our Land neglected, nay, despised and scorned amongst vs? It was wont to be said of our Lawes (as Solon said of his) that they were like vnto Spiders webs;
how Are the very Civil Laws of our Land neglected, nay, despised and scorned among us? It was wont to be said of our Laws (as Solon said of his) that they were like unto Spiders webs;
And that is the Law that is in force concerning abstinence from flesh during the time of Lent. Which abstinence being enioyned, not out of a superstitious conceit of holynesse or merit, (for as I remember, there is another statute, that layes a penalty vpon all them which shall broach any such opinion) must needs bee acknowledged to be as honest a politique Law,
And that is the Law that is in force Concerning abstinence from Flesh during the time of Lent. Which abstinence being enjoined, not out of a superstitious conceit of holiness or merit, (for as I Remember, there is Another statute, that lays a penalty upon all them which shall broach any such opinion) must needs be acknowledged to be as honest a politic Law,
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yet I hope it will be granted on all hands, that the fift Commandement bindeth the conscience, by force whereof wee are bound to yeeld obedience to the Magistrate commanding lawfull things,
yet I hope it will be granted on all hands, that the fift Commandment binds the conscience, by force whereof we Are bound to yield Obedience to the Magistrate commanding lawful things,
for then we breake the bound of Temperance and Sobriety. I could therefore wish that those paineful and zealous Preachers, which seem? so dearely to tender the instruction of the people, would for a time forbeare these May-poles and Morrice-dances,
for then we break the bound of Temperance and Sobriety. I could Therefore wish that those painful and zealous Preachers, which seem? so dearly to tender the instruction of the people, would for a time forbear these Maypoles and Morrice-dances,
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and other such trifles, vpon which they spend too much of their strength; and would presse this point of Obedience more closely to the Consciences of the people.
and other such trifles, upon which they spend too much of their strength; and would press this point of obedience more closely to the Consciences of the people.
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And I wonder much how it comes to passe, that thinking it so great a sinne as they doe, (if any thing that ought to bee knowne be kept backe from the people) that they themselues, will keepe from them this point of truth,
And I wonder much how it comes to pass, that thinking it so great a sin as they do, (if any thing that ought to be known be kept back from the people) that they themselves, will keep from them this point of truth,
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As I must needes professe I neuer heard any, nor of any of that humour, that did euer tell his people, that they were bound in Conscience to obey the Magistrate in obseruing Lent:
As I must needs profess I never herd any, nor of any of that humour, that did ever tell his people, that they were bound in Conscience to obey the Magistrate in observing Lent:
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euen vpon Friday nights in Lent and good Friday too. For they haue a conceit, forsooth, that they can neuer be sufficiently distinguished from Papists,
even upon Friday nights in Lent and good Friday too. For they have a conceit, forsooth, that they can never be sufficiently distinguished from Papists,
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which barbarous contempt of Law and order, ioyned with such intollerable pride and wantonnesse of opposition, is not to bee suffered in any gouernment.
which barbarous contempt of Law and order, joined with such intolerable pride and wantonness of opposition, is not to be suffered in any government.
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which haue alwaies beene iustly accounted the plague and bane of all Commonweales, which are Flattery and Rayling. Of these it is hard to say, whether is the worse.
which have always been justly accounted the plague and bane of all Commonweals, which Are Flattery and Railing. Of these it is hard to say, whither is the Worse.
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and so may Pacatus his too, that he made in the praise of Theodosius; and that of Eusebius in the praise of Constantine: Panegyricks are are not for this age.
and so may Pacatus his too, that he made in the praise of Theodosius; and that of Eusebius in the praise of Constantine: Panegyrics Are Are not for this age.
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but if a Iunius Brutus, or one of Buchanans Dialogues, or a Leicesters common-wealth, or a Philopatris, or a Pruritanus, or any thing else that hath in it any touch or rellish of the old Comedy chance to appear out of darknesse;
but if a Iunius Brutus, or one of Buchanans Dialogues, or a Leicester's commonwealth, or a Philopatris, or a Puritan, or any thing Else that hath in it any touch or relish of the old Comedy chance to appear out of darkness;
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As I remember well, when that most odious and infamous Libell came first our, which masked vnder the name of Martin; a certaine Booke-seller (who was knowne to haue dispersed many of them) being examined vpon oath, (by some which were then of greatest place and authority within this Kingdome) how many hee had sold, made answere vpon his oath, that within the space of eight or ten weekes, hee had sold two thousand of them:
As I Remember well, when that most odious and infamous Libel Come First our, which masked under the name of Martin; a certain Bookseller (who was known to have dispersed many of them) being examined upon oath, (by Some which were then of greatest place and Authority within this Kingdom) how many he had sold, made answer upon his oath, that within the Molle of eight or ten weeks, he had sold two thousand of them:
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Good people you must thinke they were the while, the true brood of Cham, which could take such pleasure in a very scurrilous and dul booke, a booke wherein in I will not say (as one doth) that wounds were ript vp with a laughing countenance:
Good people you must think they were the while, the true brood of Cham, which could take such pleasure in a very scurrilous and dul book, a book wherein in I will not say (as one does) that wounds were ripped up with a laughing countenance:
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but a booke wherein wounds were inflicted vpon the persons of reuerend and renowned Prelates, by the pen of the libeller, where indeede there were none at all.
but a book wherein wounds were inflicted upon the Persons of reverend and renowned Prelates, by the pen of the libeler, where indeed there were none At all.
If this affection, this reuerend conceit of the Magistrates person, were (as it ought to bee) truely imprinted in the hearts of men, who sees not what good it would doe,
If this affection, this reverend conceit of the Magistrates person, were (as it ought to be) truly imprinted in the hearts of men, who sees not what good it would do,
and what a singular holpe and furtherance it would be to all order and gouernement, both in the Church and Common-wealth?) For although it bee true that the feare of God is the true Fountayne of all vertue;
and what a singular help and furtherance it would be to all order and government, both in the Church and Commonwealth?) For although it be true that the Fear of God is the true Fountain of all virtue;
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But when men haue lost modesty, which (as Bernard truly saith) is not only Gemma in vita & vultu adolescentis, a jewell of great price in the life of a young man:
But when men have lost modesty, which (as Bernard truly Says) is not only Gemma in vita & vultu adolescentis, a jewel of great price in the life of a young man:
Whereby we may perceiue what a great mischiefe it is in a Common-wealth, when the faces of those men are made vile, which should be honourable amongst the people:
Whereby we may perceive what a great mischief it is in a Commonwealth, when the faces of those men Are made vile, which should be honourable among the people:
2. I am now at length come vnto the second part concerning the dutie of the Magistrate, vpon which part you shall not need to feare so long a discourse,
2. I am now At length come unto the second part Concerning the duty of the Magistrate, upon which part you shall not need to Fear so long a discourse,
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not to giue thee land or liuing, or money out of his purse (except he will himselfe.) For in these matters of bountie and charitie, the Magistrate hath the same libertie that other men haue, to open or shut his hand,
not to give thee land or living, or money out of his purse (except he will himself.) For in these matters of bounty and charity, the Magistrate hath the same liberty that other men have, to open or shut his hand,
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a dutie vnto which the supreme Magistrate (at the time of his Coronation) and all that bee vnder him (at the time of their admission vnto their places) bee directly sworne;
a duty unto which the supreme Magistrate (At the time of his Coronation) and all that be under him (At the time of their admission unto their places) be directly sworn;
And therefore this must needs be the good, which the Apostle meaneth in this place. Now, though it bee true, that the Magistrate doth owe this dutie to all alike,
And Therefore this must needs be the good, which the Apostle means in this place. Now, though it be true, that the Magistrate does owe this duty to all alike,
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These bee the helps which the great Ones of the world doe fetch out of Aegypt (as the Prophet speaks) which makes them altogether carelesse of taking wrong from their inferiours:
These be the helps which the great Ones of the world do fetch out of Egypt (as the Prophet speaks) which makes them altogether careless of taking wrong from their inferiors:
Now the eternall God professeth, that hee hath a controuersie with these Nimrods and mightie Hunters, which (like vnto the Oakes of the Forrest) crie out for more roome,
Now the Eternal God Professes, that he hath a controversy with these Nimrods and mighty Hunters, which (like unto the Oaks of the Forest) cry out for more room,
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but hot and earnest in them, and to interpose your authoritie against the mightie, and not to suffer those learned Counsailors (that plead before you) to bestow their eloquence in defence of wrongs.
but hight and earnest in them, and to interpose your Authority against the mighty, and not to suffer those learned Counsellors (that plead before you) to bestow their eloquence in defence of wrongs.
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that so they may auoid that fearefull Wo, which God (by the mouth of the Prophet Esay ) hath denounced against all them that call euill, good; or good, euill.
that so they may avoid that fearful Woe, which God (by the Mouth of the Prophet Isaiah) hath denounced against all them that call evil, good; or good, evil.
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But if you shall neglect this dutie (which God forbid:) remember what Mordecay said to Hester; If thou hold thy peace, comfort and deliuerance shall appeare to the Iewes out of another place;
But if you shall neglect this duty (which God forbid:) Remember what Mordecai said to Esther; If thou hold thy peace, Comfort and deliverance shall appear to the Iewes out of Another place;
So, if you (that be Magistrates) shall hold your peace (when you see wrong and oppression) God will send comfort and deliuerance from some other place, and by some other meanes.
So, if you (that be Magistrates) shall hold your peace (when you see wrong and oppression) God will send Comfort and deliverance from Some other place, and by Some other means.
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In whose hands are they now? I can name you fortie (for a need) within a great deale lesse then twentie miles of this place, whereof there is not one at this day, that is in the possession of him,
In whose hands Are they now? I can name you fortie (for a need) within a great deal less then twentie miles of this place, whereof there is not one At this day, that is in the possession of him,
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and to present themselues before the Throne of God in heauen, when the matter is come to this passe, that all men may iustly say, Now, O Lord, it is time for thee to lay to thine hand;
and to present themselves before the Throne of God in heaven, when the matter is come to this pass, that all men may justly say, Now, Oh Lord, it is time for thee to lay to thine hand;
then comfort comes from another place, and then you know what followes in the speech of Mordecay. Giue mee leaue therefore to shut vp this point with the same exhortation (which the Prophet Esay vsed to the Magistrates of Iudah and Ierusalem.) Releeue the oppressed, iudge the fatherlesse, plead for the widow:
then Comfort comes from Another place, and then you know what follows in the speech of Mordecai. Give me leave Therefore to shut up this point with the same exhortation (which the Prophet Isaiah used to the Magistrates of Iudah and Ierusalem.) Relieve the oppressed, judge the fatherless, plead for the widow:
and the like, may be vtterly forgotten and remembred no more amongst vs. 2. The next point of the Magistrates office is to punish malefactors, and euill doers.
and the like, may be utterly forgotten and remembered no more among us 2. The next point of the Magistrates office is to Punish malefactors, and evil doers.
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and euery man to turne his sword into the bosome of his owne brother, for their cursed Idolatry; by the example of Phinees which slew the adulterer and adulteresse both together,
and every man to turn his sword into the bosom of his own brother, for their cursed Idolatry; by the Exampl of Phinehas which slew the adulterer and adulteress both together,
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so soone as the execution was done, and not before) I say, by these and many other examples, that might be produced, it is plaine and euident, that in horrible transgressions, in haynous and crying sinnes, there is no way to remoue the wrath of God,
so soon as the execution was done, and not before) I say, by these and many other Examples, that might be produced, it is plain and evident, that in horrible transgressions, in heinous and crying Sins, there is no Way to remove the wrath of God,
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— Mollissima corda Humano generi aare se Natura fatetur Quae lacrimas dedit. — Wee see they giue iudgement vpon Malefactors many times with teares in their eyes:
— Mollissima Corda Human generi aare se Nature fatetur Quae lacrimas dedit. — we see they give judgement upon Malefactors many times with tears in their eyes:
And therefore I could wish, if it were possible, that there were some course taken for the better breeding of this kinde of people, that they were not suffred to liue in idlenesse,
And Therefore I could wish, if it were possible, that there were Some course taken for the better breeding of this kind of people, that they were not suffered to live in idleness,
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nor lurke in Ale-houses (which wee may call as well Pesthouses:) for in my conscience they are the very plague and bane of this Kingdome, where all malefactors take their chiefe infection:
nor lurk in Alehouses (which we may call as well Pesthouses:) for in my conscience they Are the very plague and bane of this Kingdom, where all malefactors take their chief infection:
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if the feare of God be wanting) my desire and petition is, that the Statute, which layes a forfeiture of twelue pence a day, on euery one, that comes not to his Parish Church, may bee reuiued and duely executed.
if the Fear of God be wanting) my desire and petition is, that the Statute, which lays a forfeiture of twelue pence a day, on every one, that comes not to his Parish Church, may be revived and duly executed.
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yet being once there, they were, many of them, taken in the net of Gods Word and made good Christians:) so many of these idle persons being compelled to come in, might also be taken and made profitable members:
yet being once there, they were, many of them, taken in the net of God's Word and made good Christians:) so many of these idle Persons being compelled to come in, might also be taken and made profitable members:
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which now (for want of breeding and instruction) proue nothing else but a burden to the earth that beares them, a reproch to their parents, that begat them,
which now (for want of breeding and instruction) prove nothing Else but a burden to the earth that bears them, a reproach to their Parents, that begat them,
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